07 Semantic Analysis — 2 Timothy (Full Book, Koine Greek)

Purpose and Method

This document analyzes 2 Timothy in the original Koine Greek, chapter by chapter, first to last, with verse-by-verse treatment of the core passage (2 Timothy 3:14–4:5). Every load-bearing theological term is recorded with: original Greek word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning in 2 Timothy, and destination-language (Burmese) rendering risk.

Governing rule: Any term already established in the baseline Romans translation_memory.json MUST be reused with its exact recorded Burmese rendering. This document flags reuse explicitly with [REUSE — Romans TM]. New terms not in the baseline are flagged [NEW TERM] and proposed for addition to translation memory in 08_core_glossary.md.

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PART A — Core Passage Verse-by-Verse: 2 Timothy 3:14–4:5

2 Timothy 3:14

Greek: Σὺ δὲ μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης, εἰδὼς παρὰ τίνων ἔμαθες

• μένε (menō, imperative of μένω) — “remain, abide, continue in.” Semantic range: physical remaining, relational abiding, doctrinal perseverance. English variants: “continue,” “abide,” “remain firm.” Contextual meaning: Timothy is charged to persevere in the apostolic teaching he received, not drift from it. Burmese risk: Medium. Render as “တည်ကြည်စွာနေလော့” (remain steadfast). Risk is softening the imperative force into a mere suggestion; must retain command form. [NEW TERM]
• ἐπιστώθης (pistoō, aorist passive) — “were assured/convinced, were given firm confidence.” Semantic range: to be made certain, to be firmly persuaded. Contextual meaning: Timothy’s assurance in the truth is God-given certainty, not mere personal opinion. Burmese risk: Medium. Render as “သေချာစွာ ယုံကြည်လာသော” (came to be firmly convinced). Related to ယုံကြည်ခြင်း (faith) [REUSE — Romans TM] root but distinct verb form; note in translator flag that this is assurance-of-truth, not saving faith itself. [NEW TERM]

2 Timothy 3:15

Greek: καὶ ὅτι ἀπὸ βρέφους τὰ ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ

• ἱερὰ γράμματα (hiera grammata) — literally “sacred writings/letters.” Semantic range: the Old Testament Scriptures Timothy learned from infancy. English variants: “sacred writings,” “holy Scriptures.” Contextual meaning: distinct from γραφή (v.16) in wording but overlapping in referent — emphasizes the writings’ sacred, set-apart character. Burmese risk: High. Render “သန့်ရှင်းသောကျမ်းစာများ” (holy/set-apart writings), reusing သန့်ရှင်းသော [REUSE — Romans TM: “holy”]. Risk: must not be confused with generic religious literature; these writings carry God’s own authority. [NEW TERM]
• σοφίσαι (sophizō, aorist infinitive) — “to make wise.” Semantic range: to instruct toward wisdom, sometimes negatively “to cleverly devise” elsewhere in Greek, but here positive. Contextual meaning: Scripture’s purpose is to make Timothy wise unto salvation. Burmese risk: Low-Medium. Render “ပညာရှိစေခြင်း.” [NEW TERM]
• σωτηρίαν (sōtēria) — “salvation.” [REUSE — Romans TM: ကယ်တင်ခြင်း]. Critical risk retained from baseline: never render with နိဗ္ဗာန်ရောက်ခြင်း (attaining nirvana).
• πίστεως τῆς ἐν Χριστῷ Ἰησοῦ (pistis… en Christō Iēsou) — “faith that is in Christ Jesus.” [REUSE — Romans TM: ယုံကြည်ခြင်း]. High risk retained: the object of faith (Christ Jesus specifically) must remain explicit, not generalized into confidence in a teaching (cf. သဒ္ဓါ collision already documented in baseline).

2 Timothy 3:16

Greek: πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἔλεγχον, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ

• γραφή (graphē) — literally “a writing.” Semantic range: in NT usage, a technical term for the authoritative sacred text (Scripture). English variants: “Scripture,” “writing.” Contextual meaning: πᾶσα γραφή = “all Scripture,” the entire OT canon (and by extension, apostolic writings recognized as Scripture). Burmese risk: High. Render ကျမ်းစာတော် (kyansar-taw), consistent with the doctrine registry’s existing phrase “ကျမ်းစာတော်မြတ်” for Inspiration of Scripture. Risk: must be distinguished from the Tipitaka’s authority, which rests on the Buddha’s enlightened insight rather than a personal God speaking through human authors. [NEW TERM — anchors “Inspiration and Sufficiency of Scripture” doctrine]
• θεόπνευστος (theopneustos) — literally “God-breathed” (θεός + πνέω, “to breathe/blow”). Semantic range: uniquely coined NT compound; no secular parallel. English variants: “inspired by God,” “God-breathed.” Contextual meaning: Scripture’s very origin is the breath/exhalation of God — not human insight elevated by meditation, but divine speech given through human authors. Burmese risk: Critical. Proposed rendering: ဘုရားသခင် မှုတ်သွင်းတော်မူသော (God-breathed-in). This is THE anchor term for the Inspiration doctrine and must never be softened to “inspired” in a generic sense (e.g., poetic inspiration) nor confused with a meditator’s self-attained insight (paññā) that grounds Tipitaka authority. Requires mandatory translator note. [NEW TERM]
• ὠφέλιμος (ōphelimos) — “profitable, beneficial, useful.” Semantic range: practical usefulness. Contextual meaning: Scripture’s inspiration issues in real, usable benefit for the church. Burmese risk: Low. Render “အကျိုးရှိသော.” [NEW TERM]
• διδασκαλία (didaskalia) — “teaching, doctrine, instruction.” Semantic range: both the act of teaching and the content taught. English variants: “teaching,” “doctrine.” Contextual meaning: one of four purposes of Scripture. Burmese risk: High. The natural Myanmar Christian-tradition rendering is ဒေသနာ, but ဒေသနာ is also the standard word for a Buddhist monk’s dhamma sermon (deiktic “desana” from Pali). Established Myanmar Bible usage already employs ဒေသနာ for Christian doctrine in the Pastoral Epistles, so per the authority-of-established-tradition rule it is retained, but every occurrence should carry a translator note distinguishing apostolic doctrine (Scripture-derived, Christ-centered) from a monk’s dhamma-desana (self-attained insight transmitted through the sangha). [NEW TERM — anchors “Guarding Sound Doctrine” doctrine]
• ἔλεγχος (elenchos) — “reproof, conviction, exposing of error.” Semantic range: legal/forensic sense of cross-examination revealing fault. Contextual meaning: Scripture exposes sin and error. Burmese risk: Medium. Render “အပြစ်ဖော်ထုတ်ခြင်း” or “ပြစ်တင်ခြင်း.” [NEW TERM]
• ἐπανόρθωσις (epanorthōsis) — “correction, restoration, setting right again.” Semantic range: rare word, medical/architectural background of “straightening” a bent thing. Contextual meaning: Scripture corrects deviation, restoring to a right course. Burmese risk: Low-Medium. Render “ပြင်ဆင်ပေးခြင်း.” [NEW TERM]
• παιδεία (paideia) — “training, discipline, upbringing.” Semantic range: child-rearing/discipleship formation, often with an implication of corrective discipline. Contextual meaning: Scripture disciples believers “in righteousness.” Burmese risk: Medium. Render “ဆုံးမပဲ့ပြင်ခြင်း.” Note: pair with ဖြောင့်မတ်ခြင်း [REUSE — Romans TM: righteousness], Critical baseline risk retained — must not slip into moral-merit framing. [NEW TERM]

2 Timothy 3:17

Greek: ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος

• ἄρτιος (artios) — “complete, fit, proficient, capable.” Semantic range: a whole/complete thing lacking nothing needed for its purpose. Contextual meaning: the goal of Scripture’s work in the believer — full readiness. Burmese risk: Low-Medium. Render “ပြည့်စုံသော” or “လုံလောက်သော.” [NEW TERM]
• ὁ τοῦ θεοῦ ἄνθρωπος (ho tou theou anthrōpos) — “the man of God.” Semantic range: OT prophetic-office title (used of Moses, Elijah, etc.), here applied to the minister of the word. Contextual meaning: a title of divine commission and accountability, not honorific status. Burmese risk: Medium. Render “ဘုရားသခင်၏လူ.” Reuses ဘုရားသခင် [REUSE — Romans TM]. [NEW TERM]
• ἐξηρτισμένος (exartizō, perfect passive participle) — “fully equipped, thoroughly furnished.” Semantic range: intensified form of ἄρτιος’s root — completely outfitted for a task. Contextual meaning: Scripture fully equips for every good work, implying sufficiency — nothing else is needed. Burmese risk: High (doctrinally load-bearing for Sufficiency of Scripture). Render “အပြည့်အစုံ လက်နက်တပ်ဆင်ပေးထားသော.” Must retain the sense of completeness — Scripture alone suffices, not Scripture plus supplementary authoritative tradition. [NEW TERM]

2 Timothy 4:1

Greek: Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ, τοῦ μέλλοντος κρίνειν ζῶντας καὶ νεκρούς, κατὰ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ

• Διαμαρτύρομαι (diamartyromai) — “I solemnly charge, I testify/adjure before witnesses.” Semantic range: intensified μαρτυρέω, a formal, legally-flavored solemn charge invoking witnesses. Contextual meaning: Paul places this charge under divine oath, before God and Christ as witnesses. Burmese risk: High. Render “ငါသည် ဘုရားသခင်နှင့် ခရစ်တော်ယေရှု ရှေ့တော်၌ အလေးအနက် မှာကြားအပ်၏.” Risk: must retain judicial solemnity, not soften into casual advice. [NEW TERM]
• κρίνειν ζῶντας καὶ νεκρούς (krinein zōntas kai nekrous) — “to judge the living and the dead.” Semantic range: eschatological final judgment encompassing all humanity, both those alive at Christ’s return and those already dead (to be resurrected for judgment). Contextual meaning: grounds the charge to preach in the certainty of Christ’s coming judgment. Burmese risk: High. Render “အသက်ရှင်သူများနှင့် သေလွန်သူများကို စစ်ကြောစီရင်တော်မူမည့်.” Connects to ထမြောက်ခြင်း [REUSE — Romans TM: resurrection], Critical baseline risk — the dead being judged presumes a future bodily resurrection, not rebirth into samsara. [NEW TERM]
• ἐπιφάνειαν (epiphaneia) — literally “appearing, manifestation.” Semantic range: used in 2 Timothy both of Christ’s incarnate coming (1:10) and his future return (4:1, 4:8); a technical term in Hellenistic usage for a god’s or ruler’s visible manifestation. English variants: “appearing,” “manifestation,” “coming.” Contextual meaning: here, the second, visible appearing of Christ at judgment. Burmese risk: High. Proposed rendering: ထင်ရှားစွာ ကြွလာတော်မူခြင်း (his glorious, visible coming/appearing). Risk: must be distinguished from a nat spirit’s temporary manifestation/possession (cf. baseline’s rejection of နတ်ဆင်းသက်ခြင်း for incarnation) and must retain a single, historical, bodily event rather than a repeatable spiritual visitation. [NEW TERM — links Incarnation (1:10) and Second Coming (4:1, 4:8)]
• βασιλείαν (basileian) — “kingdom.” [REUSE — Romans TM: ဘုရားသခင်၏နိုင်ငံတော် for “kingdom of God”]. Here specifically “his kingdom” (Christ’s), Medium risk retained: must be distinguished from an earthly, political nainggan.

2 Timothy 4:2

Greek: κήρυξον τὸν λόγον, ἐπίστηθι εὐκαίρως ἀκαίρως, ἔλεγξον, ἐπιτίμησον, παρακάλεσον, ἐν πάσῃ μακροθυμίᾳ καὶ διδαχῇ

• κήρυξον (kēryxon, imperative of κηρύσσω) — “proclaim as a herald! preach!” Semantic range: the public, authoritative announcement of a herald delivering a ruler’s message — not private opinion-sharing. Contextual meaning: THE central imperative of the “Charge to Preach the Word” doctrine. Burmese risk: High. Render ဟောပြောလော့ (proclaim/preach it!), paired with တမန်တော် [REUSE — Romans TM: apostle, “sent one with delegated authority”] conceptually — the preacher, like the apostle, speaks with delegated authority, not personal opinion. [NEW TERM]
• τὸν λόγον (ton logon) — “the word.” Semantic range: here, the message of the gospel/Scripture as a whole, not the divine Logos-title of Christ (John 1:1). Contextual meaning: the content to be preached is the apostolic gospel message. Burmese risk: Medium-High. Render နှုတ်ကပတ်တော် (the Word of God), the established Myanmar Bible term for God’s spoken/written message. Risk: must be understood as the specific gospel content, not “a word” or “advice” generically. [NEW TERM]
• εὐκαίρως ἀκαίρως (eukairōs akairōs) — “in season, out of season” — literally “well-timed, ill-timed.” Semantic range: idiomatic merism meaning “at every opportunity, convenient or not.” Burmese risk: Low. Render naturally, not literally: “အချိန်ရသည်ဖြစ်စေ၊ မရသည်ဖြစ်စေ” (whether the time is convenient or not). [NEW TERM]
• ἔλεγξον / ἐπιτίμησον / παρακάλεσον (elenxon / epitimēson / parakaleson) — “reprove! rebuke! exhort/encourage!” Three imperatives forming a pastoral triad. παρακαλέω [REUSE — Romans TM: exhort, တိုက်တွန်းနှိုးဆော်ခြင်း], context-sensitive per baseline notes — here it is building-up encouragement alongside correction, not mere entreaty. ἐλέγχω and ἐπιτιμάω are [NEW TERM]: render “ပြစ်တင်ဆုံးမလော့” (reprove) and “အပြစ်တင်ရှုတ်ချလော့” (rebuke). Risk: Medium — correction must be framed within pastoral care, not harsh condemnation, matching the following μακροθυμία.
• μακροθυμίᾳ (makrothymia) — “patience, longsuffering.” Semantic range: forbearance especially toward people, holding anger/frustration in check over time. Burmese risk: Low. Render “စိတ်ရှည်ခြင်း.” [NEW TERM]
• διδαχῇ (didachē) — “teaching, instruction.” Near-synonym of διδασκαλία (3:16); same collision-risk note applies if rendered ဒေသနာ. Burmese risk: Medium. [NEW TERM]

2 Timothy 4:3

Greek: ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοήν

• ὑγιαινούσης διδασκαλίας (hygiainousēs didaskalias) — “sound/healthy doctrine” — literally “teaching that is healthy” (ὑγιαίνω = “to be healthy,” root of English “hygiene”). Semantic range: metaphor of doctrinal health versus sickness/disease (cf. γάγγραινα, 2:17). English variants: “sound doctrine,” “wholesome teaching.” Contextual meaning: THE anchor term for the “Guarding Sound Doctrine” curriculum doctrine. Burmese risk: High. Proposed rendering: ကျန်းမာသော ဒေသနာတော် (healthy/sound doctrine), reusing the ဒေသနာ collision-note from 3:16. The health metaphor itself (ကျန်းမာ) is culturally accessible and low-risk; the compound noun ဒေသနာတော် carries the same Buddhist-desana collision risk requiring a standing translator note. [NEW TERM]
• ἀνέξονται (anechomai) — “will endure, will put up with, will tolerate.” Burmese risk: Low. Render “မခံနိုင်ကြတော့ချေ.” [NEW TERM]
• ἐπιθυμίας (epithymias) — “desires, cravings, lusts.” Semantic range: neutral “desire” in secular Greek, consistently negative (sinful longing) in Pauline vice contexts. Contextual meaning: self-directed cravings replacing submission to sound teaching. Burmese risk: Medium. Render “ကိလေသာဆန္ဒများ” or “လိုချင်တပ်မက်မှု.” Note: ကိလေသာ (Pali kilesa, “mental defilements”) is a loaded Buddhist term for the roots of suffering targeted by meditation; using it here can be theologically useful (both traditions name disordered desire as the problem) but requires a note that the NT solution is grace and the Spirit’s work, not self-effort meditation to extinguish craving (cf. baseline’s rejection of ကိလေသာ language for “peace,” 5:1). [NEW TERM]
• ἐπισωρεύσουσιν (episōreuō) — “will heap up, will accumulate.” Vivid metaphor of piling up teachers like accumulating a stockpile. Burmese risk: Low. Render “စုပုံလိုက်ကြလိမ့်မည်.” [NEW TERM]
• κνηθόμενοι τὴν ἀκοήν (knēthomenoi tēn akoēn) — literally “having their hearing/ears tickled/itched.” Idiom for craving novel, flattering messages. Burmese risk: Medium (idiom-handling risk). Do not translate literally as a physical itch without context; render with a natural Burmese equivalent conveying craving for pleasing words, e.g., “နားကြည်ချင်သောစကားကိုသာ လိုချင်ကြသဖြင့်.” Must preserve the doctrinal point (self-selected teaching to match desires) over idiomatic literalism. [NEW TERM]

2 Timothy 4:4

Greek: καὶ ἀπὸ τῆς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται

• ἀληθείας (alētheias) — “truth.” Semantic range: objective, revealed reality as opposed to falsehood; in the Pastorals, near-synonymous with the apostolic gospel content itself (“the truth,” a body of revealed doctrine). English variants: “truth,” “the truth.” Contextual meaning: the standard from which apostates turn away. Burmese risk: High. The established Myanmar Christian-tradition rendering is သမ္မာတရား (a Pali-loan compound; သမ္မာ echoes Pali sammā, “right/correct,” as in the Buddhist Noble Eightfold Path’s sammā-diṭṭhi). Retained per established-tradition authority, but flagged: teaching materials must clarify that “the Truth” here is a specific, revealed, Christ-centered body of apostolic doctrine, not a generic “rightness” achievable by one’s own diligent practice. [NEW TERM — anchors “Apostasy and False Teachers”]
• ἀποστρέψουσιν (apostrephō) — “will turn away from.” Semantic range: deliberate turning-away, related to ἀφίστημι (“to fall away,” 1 Tim 4:1-style apostasy vocabulary). Burmese risk: Medium. Render “မျက်နှာလွှဲကြလိမ့်မည်.” [NEW TERM]
• μύθους (mythous) — “myths, fables.” Semantic range: invented, non-historical religious/legendary narratives, contrasted sharply with revealed truth. English variants: “myths,” “fables,” “tales.” Contextual meaning: false teachers substitute fabricated narratives for apostolic truth. Burmese risk: Medium-High. Proposed rendering: ဒဏ္ဌာရီများ (legends/myths) — a Pali-derived term also used for traditional legendary/folk narratives (including some quasi-religious jataka-adjacent tales), so the term itself is apt but requires a note that Scripture’s truth-claim is historical and apostolically verified, unlike invented legend. [NEW TERM]
• ἐκτραπήσονται (ektrepō, passive) — “will be turned aside, will be diverted.” Burmese risk: Low. Render “လွှဲသွားကြလိမ့်မည်.” [NEW TERM]

2 Timothy 4:5

Greek: σὺ δὲ νῆφε ἐν πᾶσιν, κακοπάθησον, ἔργον ποίησον εὐαγγελιστοῦ, τὴν διακονίαν σου πληροφόρησον

• νῆφε (nēphe, imperative of νήφω) — “be sober! be watchful, clear-headed!” Semantic range: literal sobriety from intoxication, metaphorically applied to spiritual alertness. Burmese risk: Low-Medium. Render “သတိရှိစွာနေလော့” or “စိတ်ချမ်းသာစွာ နိုးကြားနေလော့.” [NEW TERM]
• κακοπάθησον (kakopathēson, imperative of κακοπαθέω) — “endure suffering/hardship!” Semantic range: compound of κακός (“bad/evil”) + πάθος (“suffering”). Contextual meaning: THE anchor imperative for “Perseverance under Suffering,” directly echoing 1:8 and 2:3 (συγκακοπαθέω). Burmese risk: High. Render “ဒုက္ခဆင်းရဲခြင်းကို ခံလော့.” Risk: ဒုက္ခ (Pali dukkha, “suffering,” the First Noble Truth) is deeply loaded Buddhist vocabulary describing the inherent unsatisfactoriness of conditioned existence, escaped only through the Eightfold Path. Christian suffering-for-the-gospel is a chosen, purposeful, hope-filled endurance rooted in union with Christ (cf. Romans 8) — not the impersonal universal dukkha to be transcended through detachment. A standing translator/theologian note is required distinguishing the two every time this term or its cognates (1:8, 1:12, 2:3, 2:9, 3:11-12, 4:5) appear. [NEW TERM — anchors “Perseverance under Suffering”]
• εὐαγγελιστοῦ (euangelistou) — “evangelist,” literally “one who proclaims the good news.” Built on εὐαγγέλιον [REUSE — Romans TM: gospel, သတင်းကောင်း]. Burmese risk: Medium. Render “သတင်းကောင်းကြေညာသူ.” [NEW TERM]
• διακονίαν (diakonian) — “ministry, service.” Semantic range: service rendered, often self-sacrificially, to others or to God. Burmese risk: Low-Medium. Render “အမှုတော်” (ministry/service to God, established Myanmar Christian usage). [NEW TERM]
• πληροφόρησον (plērophorēson, imperative of πληροφορέω) — “fully carry out! fully accomplish! discharge fully!” Semantic range: to bring something to complete fulfillment, leaving nothing undone. Burmese risk: Medium. Render “အပြည့်အစုံ ဆောင်ရွက်လော့.” Connects to “Assurance of Reward” (4:7’s τετέλεκα, “I have finished”). [NEW TERM]

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PART B — Chapter-by-Chapter Study of the Whole Book

Chapter 1 (2 Timothy 1:1–18)

• ἀπόστολος (apostolos, “apostle”) — [REUSE — Romans TM: တမန်တော်]. 1:1, “Paul, an apostle of Christ Jesus.” Medium risk retained.
• θελήματος θεοῦ (thelēmatos theou, “will of God”) — [NEW TERM]. Render “ဘုရားသခင်၏အလိုတော်.” Reuses ဘုရားသခင် [REUSE]. Low-Medium risk.
• ἐπαγγελίαν ζωῆς (epangelian zōēs, “promise of life”) — [NEW TERM]. The life promised is “in Christ Jesus,” resurrection life, not this-worldly prosperity or a favorable rebirth. Render “အသက်တာနှင့်ဆိုင်သောကတိတော်.” Medium risk.
• χάρις, ἔλεος, εἰρήνη (charis, eleos, eirēnē, “grace, mercy, peace”) — χάρις [REUSE — Romans TM: ကျေးဇူးတော်, Critical]; εἰρήνη [REUSE — Romans TM: ငြိမ်သက်ခြင်း, Medium]; ἔλεος (mercy) is [NEW TERM] — not in the Romans baseline as a standalone entry. Render ကရုဏာတော် (compassionate mercy) or သနားညှာတာခြင်း. Semantic range: compassionate pity toward the miserable/guilty, distinct from χάρις (favor toward the undeserving) though overlapping. Risk: Medium-High — must not collapse into the Buddhist virtue of karuna (compassion) practiced as a meritorious mental cultivation exercise; biblical mercy originates in God’s character and is directed toward the guilty for their rescue, not a self-generated compassionate mental state to be cultivated for one’s own spiritual advancement.
• καθαρᾷ συνειδήσει (kathara syneidēsei, “clear/pure conscience”) — [NEW TERM]. συνείδησις (syneidēsis, “conscience”) — the inner moral faculty testifying to right and wrong. Render “စိတ်ကြည်လင်သောသတိ” or “ကြည်လင်သောစိတ်ဆိုင်ရာသိမှု.” Medium risk: must not be confused with karmic self-monitoring of accumulated merit/demerit but understood as a God-given inner witness.
• ἀνυπόκριτος πίστις (anypokritos pistis, “sincere/unfeigned faith”) — builds on πίστις [REUSE — Romans TM: ယုံကြည်ခြင်း]. ἀνυπόκριτος = “without hypocrisy, genuine.” Render “အယောင်မဆောင်သော ယုံကြည်ခြင်း.” Medium risk.
• ἀναζωπυρεῖν (anazōpyrein, “to rekindle, fan into flame”) — [NEW TERM]. Vivid metaphor for reviving a smoldering ember. Render “မီးခိုးငွေ့ကို ပြန်လည်တောက်လောင်စေခြင်း” or more naturally “ပြန်လည်တောက်လျှံအောင် လှုံ့ဆော်ခြင်း.” Low-Medium risk.
• χάρισμα τοῦ θεοῦ (charisma tou theou, “gift of God”) — [REUSE — Romans TM: ဝိညာဉ်ဆုကျေးဇူး, “spiritual gifts,” Medium]. Here the specific gift given through the laying on of Paul’s hands (ἐπίθεσις τῶν χειρῶν, [NEW TERM], render “လက်တင်ခြင်း,” Medium risk — a recognized ordination practice, low collision risk with Burmese religious custom).
• πνεῦμα δειλίας… δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ (“spirit of timidity… of power and love and self-control/sound judgment”) — [NEW TERM]. σωφρονισμός (sōphronismos) is a unique NT term meaning disciplined, sound-minded self-restraint. Render “ကြောက်တတ်သောစိတ်” (spirit of fear) versus “တန်ခိုးတော်၊ မေတ္တာတော်နှင့် မိမိကိုယ်ကို ချုပ်တည်းနိုင်သောစိတ်” (spirit of power, love, and self-control). δύναμις here connects to [REUSE — Romans TM: ဘုရားသခင်၏တန်ခိုးတော်, “power of God,” High] — must retain personal divine empowerment, not an amulet-like potency. Risk: High — πνεῦμα (spirit) language here is a disposition given by God, not an independent spirit-being; must not be misread through a nat-spirit or possession framework (cf. baseline holy_spirit note), even though this is not the Holy Spirit’s proper name here but a God-given quality of character.
• ἐπαισχύνομαι (epaischynomai, “be ashamed”) — [NEW TERM]. 1:8, 1:12, 1:16, “not ashamed of the testimony / the gospel / my chains.” Render “ရှက်ခြင်းမရှိ.” Medium-High risk — this term anchors public, costly identification with Christ in an honor/shame culture; softening it removes the passage’s confrontation of social pressure to hide one’s faith.
• σωτήρ (sōtēr, “Savior”) — [NEW TERM]. 1:10, “our Savior Christ Jesus.” Builds directly on [REUSE — Romans TM: ကယ်တင်ခြင်း, salvation]. Proposed rendering: ကယ်တင်ရှင် (established Myanmar Christian title for Savior). Risk: High — must retain a personal title (the one who rescues), not a generic honorific.
• ἐπιφάνεια (epiphaneia, “appearing”) — [NEW TERM, see 4:1 analysis above]. Here (1:10) of Christ’s first appearing (the incarnation event and its gospel proclamation), paired with καταργήσαντος τὸν θάνατον (“having abolished death”) and φωτίσαντος (“having brought to light”) ζωὴν καὶπ ἀφθαρσίαν (“life and immortality/incorruption”). ἀφθαρσία (aphtharsia, “incorruption, immortality”) is [NEW TERM]: render “မပျက်စီးနိုင်ခြင်း” or “အမြဲထာဝစဉ် တည်ရှိခြင်း.” Risk: Medium-High — must convey an embodied, everlasting life secured by Christ’s resurrection victory over death, not a disembodied, self-attained cessation of rebirth (nirvana) nor an eternal soul concept foreign to Theravada anatta teaching; requires careful positive framing rather than relying on cultural default associations.
• κήρυξ καὶ ἀπόστολος καὶ διδάσκαλος (kēryx kai apostolos kai didaskalos, “preacher and apostle and teacher”) — 1:11. κήρυξ [NEW TERM], render “ကြေညာသူ/ဟောပြောသူ.” διδάσκαλος [NEW TERM], render “ဆရာ” — Medium risk: ဆရာ alone is a generic honorific (also used of monks, astrologers, traditional healers); when naming Timothy’s/Paul’s teaching office it should be qualified contextually as one who transmits apostolic doctrine, not an independent spiritual authority. ἀπόστολος [REUSE — Romans TM].
• ἐθνῶν (ethnōn, “of the Gentiles/nations”) — [REUSE — Romans TM: တစ်ပါးအမျိုးသား, “gentiles,” Medium]. 1:11.
• παραθήκη (parathēkē, “deposit, that which is entrusted”) — [NEW TERM]. 1:12, 1:14. Semantic range: a technical banking/legal term for property entrusted to another for safekeeping, to be returned intact. Contextual meaning: THE anchor term for both “Guarding Sound Doctrine” and “Faithful Transmission of the Gospel” — the apostolic gospel is a treasure entrusted to Paul (and through him, to Timothy, and through Timothy, to faithful men, 2:2) to be preserved unaltered and passed on intact. Burmese risk: High. Proposed rendering: အပ်ထားသောအရာတော် (the entrusted treasure/deposit). Requires translator note: this is not personal property to modify but a fixed trust to be guarded and transmitted unchanged.
• φυλάξαι (phylaxai, “to guard, keep safe”) — [NEW TERM]. 1:12, 1:14. Render “ထိန်းသိမ်းစောင့်ရှောက်ရန်.” High risk (paired with παραθήκη above) — active, vigilant preservation, not passive custody.
• ὑποτύπωσιν ὑγιαινόντων λόγων (hypotypōsin hygiainontōn logōn, “pattern of sound words”) — [NEW TERM]. 1:13. ὑποτύπωσις = “pattern, model, outline sketch.” Connects directly to ὑγιαίνουσα διδασκαλία (4:3 above). Render “ကျန်းမာသောစကားများ၏ ပုံစံတော်.” High risk — Timothy must hold to a fixed pattern, not innovate freely.
• Πνεύματος Ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν (Pneumatos Hagiou tou enoikountos en hēmin, “the Holy Spirit who dwells in us”) — [REUSE — Romans TM: သန့်ရှင်းသောဝိညာဉ်တော်, Critical]. 1:14. ἐνοικέω (“dwell in”) is [NEW TERM], render “ကျိန်းဝပ်တော်မူသော.” Critical risk retained per baseline: never render Spirit alone or as a nat-spirit; here specifically indwelling, permanent divine presence enabling guarding of the deposit.
• Proper names: Λωΐς (Lois), Εὐνίκη (Eunice), Ὀνησίφορος (Onesiphorus), Φύγελος (Phygelus), Ἑρμογένης (Hermogenes) — Low risk; transliterate per Myanmar Bible convention.

Chapter 2 (2 Timothy 2:1–26)

• ἐνδυναμοῦ (endynamou, “be strengthened”) — [NEW TERM]. 2:1. Builds on δύναμις [REUSE — power_of_god]. Render “အားတော်ကို ခံယူ ခိုင်ခံ့လော့.” Medium risk.
• ἐν τῇ χάριτι τῇ ἐν Χριστῷ Ἰησοῦ (“in the grace that is in Christ Jesus”) — [REUSE — Romans TM: ကျေးဇူးတော်, Critical].
• πιστοῖς ἀνθρώποις… διδάξαι (pistois anthrōpois… didaxai, “faithful men… to teach”) — 2:2. Direct continuation of the παραθήκη chain (Paul → Timothy → faithful men → others): THE key verse for “Faithful Transmission of the Gospel.” πιστός (pistos, “faithful, trustworthy”) — [NEW TERM, though built on REUSE root πίστις]. Render “သစ္စာရှိသော.” High risk: transmission integrity depends on the faithfulness (not mere willingness) of each link in the chain.
• Three metaphors of disciplined perseverance — στρατιώτης (soldier), ἀθλῶν / νομίμως (athlete competing lawfully/by the rules), γεωργός (farmer) — all [NEW TERM], Low-Medium risk, render “စစ်သည်တော်,” “အားကစားသမား/ပြိုင်ပွဲဝင်သူ,” “လယ်လုပ်သူ” respectively. Contextual meaning: each supports “Perseverance under Suffering” by illustrating disciplined endurance toward a future reward — connects forward to 4:7-8’s crown imagery.
• σπέρμα Δαυίδ (sperma Dauid, “seed/offspring of David”) — 2:8. [REUSE — Romans TM: ဒါဝိဒ်၏အနွယ်ဝင်, seed_of_david, High]. Paired here with ἐγηγερμένον ἐκ νεκρῶν (“raised from the dead”) — [REUSE — Romans TM: ထမြောက်ခြင်း, resurrection, Critical]. This verse functions as Paul’s compact gospel summary and directly echoes Romans 1:3-4’s incarnation/resurrection/Davidic-covenant cluster; the same Critical forbidden-substitution rules apply (never ပဋိသန္ဓေတည်ခြင်း for resurrection).
• κατὰ τὸ εὐαγγέλιόν μου (“according to my gospel”) — [REUSE — Romans TM: သတင်းကောင်း, gospel, High].
• ὁ λόγος τοῦ θεοῦ οὐ δέδεται (“the word of God is not bound/chained”) — [NEW TERM]. 2:9. δέδεται (from δέω, “to bind”) — vivid contrast between Paul’s literal chains and the gospel’s unstoppable spread. Render “ဘုရားသခင်၏နှုတ်ကပတ်တော်မူကား အနှောင်အဖွဲ့ မရှိ.” High risk: anchors both “Faithful Transmission of the Gospel” (the message outlives and outruns the messenger’s suffering) and “Perseverance under Suffering.”
• ὑπομένομεν… συζήσομεν / ἀρνησόμεθα… ἀρνήσεται (“if we endure… we will also reign with him / if we deny… he will deny us”) — 2:12. ὑπομένω (“endure”) [NEW TERM], High risk, anchors “Perseverance under Suffering” and “Assurance of Reward” together — endurance is organically connected to the promised reward of reigning with Christ, not a separate merit transaction. ἀρνέομαι (“deny”) [NEW TERM], High risk, connects to “Apostasy.”
• πιστὸς μένει (“he remains faithful”) — 2:13. God’s faithfulness even when believers are unfaithful. πιστός here [NEW TERM as noted above], but the theological point (God’s unwavering faithful character) is High risk to preserve precisely, since it grounds assurance despite human failure.
• λόγῳ μαχεῖν / λογομαχεῖν (“to fight/quarrel about words”) — [NEW TERM]. 2:14. Low-Medium risk. Render “စကားအရေးကိစ္စ ငြင်းခုံခြင်း.”
• ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας (orthotomounta ton logon tēs alētheias, “rightly handling/cutting straight the word of truth”) — [NEW TERM]. 2:15. ὀρθοτομέω, literally “to cut a straight path/line.” Contextual meaning: careful, accurate handling of Scripture, central to “Guarding Sound Doctrine.” Render “သမ္မာတရား၏နှုတ်ကပတ်တော်ကို ဖြောင့်တန်းစွာ ကိုင်တွယ်ခြင်း.” High risk — must convey disciplined interpretive integrity, not creative reinterpretation.
• βεβήλους κενοφωνίας (bebēlous kenophōnias, “irreverent/profane empty chatter”) — [NEW TERM]. 2:16. Render “အကျိုးမရှိသော အချည်းနှီးစကားများ.” Medium risk.
• ὡς γάγγραινα νομὴν ἕξει (“will spread like gangrene”) — [NEW TERM]. 2:17. Vivid medical metaphor for false teaching’s contagious, destructive spread — directly parallel to ὑγιαίνουσα διδασκαλία’s health metaphor. Render “အနာစိမ်းကဲ့သို့ ပျံ့နှံ့သွားလိမ့်မည်.” Medium-High risk: important for “Apostasy and False Teachers” — false doctrine is not a harmless variant opinion but an actively spreading disease within the body.
• Ὑμέναιος καὶ Φίλητος (Hymenaeus and Philetus) — named false teachers, 2:17. Low risk, proper names.
• τὴν ἀνάστασιν ἤδη γεγονέναι (“the resurrection has already happened”) — [NEW TERM — critical nuance on REUSE term]. 2:18. This is a false teaching being condemned — a spiritualized-only, already-fully-realized resurrection denying a future bodily resurrection. ἀνάστασις [REUSE — Romans TM: ထမြောက်ခြင်း, Critical] itself keeps its correct rendering, but this verse requires an explicit doctrinal flag: the passage is refuting a heretical claim about the resurrection, not redefining the doctrine. Given Burmese Buddhist familiarity with rebirth-cycle thinking, there is elevated risk that “resurrection already happened” could be misread as compatible with an ongoing-rebirth worldview; a translator note distinguishing this false teaching from any rebirth concept is mandatory.
• θεμέλιος τοῦ θεοῦ ἕστηκεν… ἔχων τὴν σφραγίδα ταύτην (“God’s foundation stands firm… having this seal”) — [NEW TERM]. 2:19. θεμέλιος (“foundation”), σφραγίς (“seal”) — Low-Medium risk, standard architectural/legal metaphors. Render “အုတ်မြစ်,” “တံဆိပ်.”
• σκεῦος εἰς τιμήν / εἰς ἀτιμίαν (“vessel unto honor / unto dishonor”) — [NEW TERM]. 2:20-21. Render “ဂုဏ်အသိတော်ရ ခွက်ယောက်” / “ဂုဏ်အသိတော်မရ ခွက်ယောက်.” Low-Medium risk. ἐκκαθάρῃ ἑαυτόν (“cleanses himself”) connects to [REUSE — Romans TM: သန့်ရှင်းခြင်း, sanctification, High] — must retain this as Spirit-enabled, not self-directed ritual purification.
• τὰς νεωτερικὰς ἐπιθυμίας (“youthful passions/lusts”) — [NEW TERM]. 2:22. Low-Medium risk.
• δίωκε δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην (“pursue righteousness, faith, love, peace”) — reuses ဖြောင့်မတ်ခြင်း [REUSE, Critical], ယုံကြည်ခြင်း [REUSE, Medium], ငြိမ်သက်ခြင်း [REUSE, Medium]. ἀγάπη (“love”) [NEW TERM], standard term “မေတ္တာ” already widely used in Myanmar Christian usage; Low-Medium risk noting မေတ္တာ is also a core Buddhist virtue (loving-kindness meditation) — should be taught as flowing from union with Christ, not a self-cultivated mental state.
• μωρὰς ζητήσεις (“foolish/senseless controversies”), μάχαι (“quarrels/fights”) — [NEW TERM], Low risk.
• ἤπιον… ἀνεξίκακον… ἐν πραΰτητι παιδεύοντα (“gentle… patient/bearing evil… correcting with gentleness”) — [NEW TERM], Low-Medium risk. παιδεύω connects to παιδεία (3:16 above).
• τῆς τοῦ διαβόλου παγίδος (“the devil’s snare”) — [NEW TERM]. 2:26. διάβολος (diabolos, “devil, slanderer”) — Burmese risk: Critical. The established Myanmar Christian rendering, inherited from the Judson Bible tradition, is မာရ်နတ် — but မာရ် is the same name as Māra, the tempter-deity who opposed the Buddha’s enlightenment in Buddhist cosmology. This is a direct doctrinal-vocabulary collision of the same class documented in the baseline for father/Brahma and holy_spirit/nat: Māra in Buddhist teaching is a lesser cosmological tempter within an impersonal karmic universe, while the biblical devil is a real personal fallen spiritual being in active, personal opposition to the one true God, exercising real (though limited and ultimately defeated) power to ensnare through false teaching. Retained per established-tradition authority, but requires mandatory theologian review and a standing translator note on every occurrence (esp. 2:26, and 3:1-9’s “false teacher” material below). παγίς (“snare/trap”) [NEW TERM], Medium risk, render “ကျော့ကွင်း.”
• ἀνανήψωσιν… μετάνοιαν… ἐπίγνωσιν ἀληθείας (“come to their senses… repentance… knowledge of the truth”) — ἀνανήφω (“sober up, come to one’s senses”) [NEW TERM], Low-Medium risk. μετάνοια (metanoia, “repentance”) — [NEW TERM]. Semantic range: literally “a change of mind,” but theologically a Spirit-enabled turning from sin toward God, granted by God (2:25, “God may perhaps grant them repentance”). Burmese risk: High. Not present in the Romans baseline as a standalone entry, yet essential across 2 Timothy’s apostasy material. Proposed rendering: နောင်တရခြင်း (established Myanmar Christian term for repentance/remorse). Risk: must be taught as God-granted turning that leads to forgiveness through Christ’s finished work, not a self-generated remorse that accumulates merit to offset demerit, nor confession made to restore standing within a monastic/lay merit system. ἐπίγνωσις ἀληθείας (“knowledge of the truth”) reuses the ἀλήθεια/သမ္မာတရား note from 4:4 above; High risk.

Chapter 3, verses 1–13 (2 Timothy 3:1–13 — remainder of Chapter 3 outside the core passage)

(3:14–4:5 is treated verse-by-verse in Part A above; this section covers the preceding unit, 3:1-13, describing the last-days apostasy this core passage responds to.)

• ἐν ἐσχάταις ἡμέραις (en eschatais hēmerais, “in the last days”) — [NEW TERM]. 3:1. Semantic range: the inaugurated end-times period between Christ’s first and second comings, marked by intensifying moral and doctrinal crisis. Contextual meaning: anchors “Apostasy and False Teachers in the Last Days.” Burmese risk: Medium-High. Render “နောက်ဆုံးသောနေ့ရက်များ၌.” Risk: Burmese Buddhist cosmology frames time cyclically across vast world-ages (kappa) with the dhamma itself eventually declining and being renewed by a future Buddha (Metteyya); biblical “last days” language must be taught as linear, unrepeated, moving toward Christ’s one final, decisive return — never assimilated to a cyclical decline-and-renewal pattern. Directly related to the baseline’s “fulfillment_of_prophecy” doctrine risk note.
• χαλεποὶ καιροί (“difficult/dangerous/perilous times”) — [NEW TERM]. 3:1. Render “ကြမ်းတမ်းသောအချိန်ကာလများ.” Medium risk.
• Vice list (3:2-5): φίλαυτοι (lovers of self), φιλάργυροι (lovers of money), ἀλαζόνες (boastful), ὑπερήφανοι (arrogant), βλάσφημοι (blasphemers/slanderers), γονεῦσιν ἀπειθεῖς (disobedient to parents), ἀχάριστοι (ungrateful), ἀνόσιοι (unholy), ἄστοργοι (without natural affection), ἄσπονδοι (unforgiving/irreconcilable), διάβολοι (slanderers — same root as διάβολος above), ἀκρατεῖς (without self-control), ἀνήμεροι (savage/brutal), ἀφιλάγαθοι (haters of good), προδόται (traitors), προπετεῖς (reckless), τετυφωμένοι (puffed up/conceited), φιλήδονοι μᾶλλον ἢ φιλόθεοι (lovers of pleasure rather than lovers of God) — [NEW TERM, bundled]. Low-Medium risk individually; render each with standard Burmese moral vocabulary. Collectively High risk as a rhetorical unit: this list must retain its force as a description of religiously respectable people (see next entry), not merely obvious criminals.
• ἔχοντες μόρφωσιν εὐσεβείας τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι (“having a form/appearance of godliness but denying its power”) — [NEW TERM]. 3:5. εὐσέβεια (eusebeia, “godliness, piety, devout religious practice”) — Burmese risk: High. Render “ဘုရားဝတ်ကို ကိုးကွယ်ခြင်း” or “ဘုရားတရားလိုက်နာမှု.” Risk: this must be carefully taught, since εὐσέβεια names genuine biblical piety elsewhere in the Pastorals (1 Tim 4:7-8), while here it names an empty external form (μόρφωσις) of religious observance — a critical distinction, since Burmese religious culture places heavy emphasis on visible, ritually correct devotional practice (temple attendance, alms-giving, precept-observance) as evidence of genuine faith. The passage’s warning — that outward religious performance can mask a heart that denies God’s actual transforming power — is highly relevant and must not be softened.
• γυναικάρια σεσωρευμένα ἁμαρτίαις (“weak/gullible women weighed down with sins”) — [NEW TERM]. 3:6. Low-Medium risk; culturally sensitive language requiring careful, non-demeaning rendering while preserving the descriptive warning about susceptibility to false teachers.
• πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα (“always learning yet never able to arrive at the knowledge of the truth”) — [NEW TERM]. 3:7. Connects to ἐπίγνωσις ἀληθείας note above; High risk — a pointed critique of endless religious searching without arriving at settled, revealed truth; must not be read as praising open-ended spiritual seeking as a virtue in itself.
• Ἰάννης καὶ Ἰαμβρῆς (Jannes and Jambres) — named as OT-tradition opponents of Moses; proper names, Low risk, requires a brief explanatory note since these figures are extra-biblical Jewish tradition names not found by these names in Exodus itself.
• ἀδόκιμοι περὶ τὴν πίστιν (“disqualified/failing concerning the faith”) — [NEW TERM]. 3:8. Builds on πίστις [REUSE]. Render “ယုံကြည်ခြင်း၌ စစ်ကွဲကျသူများ.” Medium-High risk.
• προκόψουσιν ἐπὶ τὸ πλεῖον / ἐπὶ τὸ χεῖρον (“will progress further / will progress to the worse”) — [NEW TERM]. 3:9, 3:13. Ironic use of “progress” (προκόπτω) — false teachers “advance,” but toward ruin. Render “တိုးတက်သွားလိမ့်မည်” with the surrounding clause making clear this is degeneration, not genuine spiritual advancement. Medium risk given progress/advancement language’s positive connotations in both cultures.
• διωγμοί, παθήματα (“persecutions, sufferings”) — [NEW TERM, tied to κακοπάθησον doctrine above]. 3:11. High risk — anchors “Perseverance under Suffering”; render “နှိပ်စက်ညှဉ်းပန်းမှုများ၊ ဒုက္ခဆင်းရဲမှုများ,” carrying the same ဒုက္ခ-collision caution noted at 4:5.
• ἐρρύσατο (“he rescued/delivered me”) — [NEW TERM]. 3:11. ῥύομαι (rescue) render “ကယ်နှုတ်တော်မူသည်.” Medium risk, connects to salvation vocabulary.
• πονηροὶ ἄνθρωποι καὶ γόητες (“evil men and impostors/sorcerers”) — [NEW TERM]. 3:13. γόης (goēs, “impostor, charlatan, sorcerer”) — Burmese risk: Medium-High. Render “လှည့်ဖျားသူများ” (deceivers) rather than a term implying literal occult sorcery, to avoid unwanted association with Burmese weizza (esoteric occult-adept) tradition figures, which carry their own distinct cultural respect/fear dynamics not intended by this text. A translator note should clarify the emphasis is on religious deception, not literal magical practice.
• πλανῶντες καὶ πλανώμενοι (“deceiving and being deceived”) — [NEW TERM]. 3:13. Render “လှည့်ဖျားလျက်၊ လှည့်ဖျားခြင်းခံလျက်.” Medium risk — reciprocal deception, both agents and victims of the last-days apostasy.

Chapter 4, verses 6–22 (2 Timothy 4:6–22 — remainder of Chapter 4 outside the core passage)

• ἐγὼ γὰρ ἤδη σπένδομαι (“for I am already being poured out as a libation/drink offering”) — [NEW TERM]. 4:6. σπένδομαι, a sacrificial-cultic metaphor for Paul’s life being poured out in death for God’s service. Burmese risk: Medium-High. Render “ငါသည် သွန်းလောင်းရာယဇ်ကဲ့သို့ ယခုပင် သွန်းလောင်းခြင်းခံရလျက်ရှိ၏.” Risk: pouring-out/offering (ပူဇော်ခြင်း-adjacent) language could unintentionally evoke Buddhist/animist devotional offerings made at pagodas or to nats for merit or favor; a translator note should clarify this is Paul’s self-sacrificial life given in gospel service to God through Christ, not a ritual offering made to accumulate merit or appease a spirit.
• ὁ καιρὸς τῆς ἀναλύσεώς μου ἐφέστηκεν (“the time of my departure has come”) — [NEW TERM]. 4:6. ἀνάλυσις, literally “unloosing/untying” (of a ship from its moorings, or a tent from its pegs), a euphemism for death as a purposeful departure toward a destination, not annihilation or an uncertain cycle. Render “ငါ့ခွန်တောင်ချိန် ရောက်လာပြီ” or “ငါ့ခွာသွားရသည့်အချိန် ရောက်ပြီ.” Medium risk — must not be flattened into a generic “dying” that loses the purposeful, hope-filled connotation.
• τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα (“I have fought the good fight, I have finished the race, I have kept the faith”) — [NEW TERM]. 4:7. Three athletic/military metaphors of completed, faithful endurance, directly recalling the soldier/athlete/farmer images of 2:3-6. Render “ကောင်းသောစစ်ပွဲကို ငါစစ်ခဲ့ပြီ၊ ပြေးရသောပွဲကို ငါပြီးစီးအောင် ပြေးခဲ့ပြီ၊ ယုံကြည်ခြင်းကို ငါစောင့်ရှောက်ထားခဲ့ပြီ.” τηρέω (“keep/guard”) echoes φυλάσσω (1:12, 1:14) — same “Guarding Sound Doctrine” theological family. High risk: THE key completion-language anchoring “Assurance of Reward” — must retain the sense of a completed race run faithfully to the end, forming the basis (not the merit-earning cause) of the crown that follows.
• ὁ τῆς δικαιοσύνης στέφανος (“the crown of righteousness”) — [NEW TERM]. 4:8. στέφανος (stephanos) — a victor’s wreath/garland awarded in athletic games, distinct from a royal diadem (διάδημα). Builds on ဖြောင့်မတ်ခြင်း [REUSE — Romans TM: righteousness, Critical]. Burmese risk: High. Proposed rendering: ဖြောင့်မတ်ခြင်း၏ အောင်သရဖူ (the victory-crown of righteousness), choosing အောင်သရဖူ (“victory garland”) over a plain သရဖူ (“crown,” which can suggest royal rule) to preserve the athletic-victor imagery. THE anchor term for “Assurance of Reward.” Risk: must be taught carefully — this crown is awarded (ἀποδίδωμι, “will give/repay”) by the righteous Judge to those who have loved his appearing, flowing from grace-enabled faithful endurance, not earned merit accumulated independently of Christ; must not be assimilated to a karmic reward-for-good-deeds framework.
• ὁ δίκαιος κριτής (“the righteous Judge”) — [NEW TERM]. 4:8. Builds on ဖြောင့်မတ်ခြင်း [REUSE, Critical] and connects to κρίνειν ζῶντας καὶ νεκρούς (4:1 above). Render “ဖြောင့်မတ်တော်မူသော တရားသူကြီး.” High risk — final judgment rendered by a personal, righteous God, not an impersonal law of karmic cause-and-effect (cf. baseline providence/election notes rejecting ကံ).
• πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ (“to all who have loved his appearing”) — reuses ἐπιφάνεια [NEW TERM, established above] and ἀγαπάω (love). High risk — the crown is for all such believers, not an ascetic elite (cf. baseline’s saints/ရဟန္တာ note); must retain universal scope among believers.
• Δημᾶς… ἀγαπήσας τὸν νῦν αἰῶνα, ἐγκατέλιπεν (“Demas… having loved the present age, forsook me”) — [NEW TERM]. 4:10. ἐγκαταλείπω (“forsake, abandon”) — Medium risk, render “စွန့်ပစ်ခဲ့လေပြီ.” Sobering contrast to those who “loved his appearing” — a real, named case of apostasy through worldly love, relevant to “Apostasy and False Teachers.”
• ὁ δὲ Κύριος μοι παρέστη καὶ ἐνεδυνάμωσέν με (“but the Lord stood by me and strengthened me”) — 4:17. Κύριος [REUSE — Romans TM: သခင်, Critical]. παρίσταμαι (“stand by, support”) [NEW TERM], Low-Medium risk.
• ἐρύσθην ἐκ στόματος λέοντος (“I was rescued from the lion’s mouth”) — [NEW TERM]. 4:17. Vivid metaphor (possibly literal or figurative of mortal danger). Render “ခြင်္သေ့ပါးစပ်မှ ကယ်နှုတ်ခြင်းခံခဲ့ရသည်.” Low-Medium risk.
• ῥύσεται ἀπὸ παντὸς ἔργου πονηροῦ καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον (“the Lord will rescue me from every evil work and will save me into his heavenly kingdom”) — [REUSE — Romans TM: ကယ်တင်ခြင်း (salvation), Critical; ဘုရားသခင်၏နိုင်ငံတော် (kingdom of God), Medium], here rendered as “his heavenly kingdom” specifically (τὴν ἐπουράνιον, “the heavenly one”) — Medium risk addition: must retain a specifically heavenly, transcendent kingdom, not conflated with an earthly nainggan.
• ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων (“to whom be glory forever and ever”) — [REUSE — Romans TM: ဘုန်းတော်, glory, High]. Doxological close; risk note retained — ဘုန်းတော် must never carry the ဘုန်းကံ (merit-power) connotation.
• Closing proper names and greetings (Crescens, Titus, Luke, Mark, Alexander the coppersmith, Prisca, Aquila, Erastus, Trophimus, Eubulus, Pudens, Linus, Claudia) — Low risk; standard transliteration per Myanmar Bible convention.

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Summary of New Terms Requiring Translation Memory Addition

The following terms are not present in the baseline Romans translation_memory.json and must be added via 08_core_glossary.md before Phase 2 translation begins: θεόπνευστος, γραφή/ἱερὰ γράμματα, παραθήκη, φυλάσσω, ὑγιαίνουσα διδασκαλία/ὑγιαίνοντες λόγοι, διδασκαλία/διδαχή, κηρύσσω/κήρυξον τὸν λόγον, ἐπιφάνεια, σωτήρ, ἀφθαρσία, στέφανος τῆς δικαιοσύνης, ἀγών/δρόμος, μῦθος, εὐσέβεια/μόρφωσις εὐσεβείας, ἔσχαται ἡμέραι, μετάνοια, διάβολος, γόης, ἀλήθεια/ἐπίγνωσις ἀληθείας, κρίνειν ζῶντας καὶ νεκρούς/κριτής, κακοπαθέω/πάθημα/ὑπομένω, ἔλεος, εὐαγγελιστής, διακονία, σπένδομαι, ἀνάλυσις, ὀρθοτομέω, γάγγραινα, ἐγκαταλείπω.

Terms correctly reused from the Romans baseline without modification: gospel, grace, faith, righteousness, salvation, apostle, called/calling, holy, sanctification, resurrection, lord, jesus, god, holy_spirit, father, peace, spiritual_gifts, kingdom_of_god, sin, gentiles, glory, power_of_god, seed_of_david, exhort, thanksgiving.